Academic literature on the topic 'Cree worldview'
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Journal articles on the topic "Cree worldview"
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Michell, Herman. "Nēhîthâwâk of Reindeer Lake, Canada: Worldview, Epistemology and Relationships with the Natural World." Australian Journal of Indigenous Education 34 (2005): 33–43. http://dx.doi.org/10.1017/s132601110000394x.
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AbstractThe purpose of this exploratory article is to illustrate the worldview, epistemology and relationship with the natural world from a Nēhîthâwâk (Woodlands Cree) perspective. The contents of the article represent a personal narrative of an educator of Woodlands Cree cultural heritage from the Reindeer Lake area of northern Canada. A brief history of the Woodlands Cree is shared in order to provide a context for my perspectives as “an insider” of this way of life. This is followed by an attempt to articulate fundamental key concepts in relation to traditional Woodlands Cree education, worldview, epistemology, language, values and practices as they are informed by relationships with the land, plants and animals. The text is highly subjective and culturally contextualised.
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Michell, Herman. "Bush Cree Storytelling Methodology: Northern Stories that Teach, Heal, and Transform." in education 21, no. 2 (November 13, 2015): 171–78. http://dx.doi.org/10.37119/ojs2015.v21i2.213.
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The purpose of this exploratory paper is to introduce key aspects of Bush Cree storytelling methodology. In this essay, I provide a foundation for further articulation using a Cree worldview framework as an umbrella for northern-based storytelling discourse. The underlying current in this paper makes links to Cree stories that teach, heal, and transform. Keywords: Woodlands Cree; storytelling; methodology
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Naytowhow, Joseph, and Elise Kephart. "Joseph Naytowhow: waniskâ “Wake up!” to Wholeness through nêhiyawîhtwâwin." Genealogy 5, no. 2 (March 25, 2021): 30. http://dx.doi.org/10.3390/genealogy5020030.
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In this article, the authors present the teachings of nêhiyaw (Cree) Emerging Elder and Knowledge Keeper Joseph Naytowhow. In a celebrated nêhiyaw (Cree) fashion, storytelling and language are used as examples of a non-linear and sometimes complicated journey back to self, culture, nature and healing. Against the background of being kidnapped, imprisoned in a religious institution, and robbed of all-things nêhiyaw (Cree), this article offers a sense of Joseph Naytowhow’s journey back to intimacy, love, and affection which aids in one’s search for emotional safety. Joseph utilizes nêhiyawîhtwâwin (Cree worldview and culture) knowledge tools such as dreaming to aid in his journey back to nêhiyawîhtwâwin (Cree culture) and nêhiyawêwin (Cree language). From a residential school internee to a leader and emerging Elder, he notes the importance of mentors in a relational approach to healing. This article provides an invitation through “the sunrise song” to “Wake up!” and create a more respectful and reciprocal world of internal wholeness.
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Richardson, Catherine Kinewesquao, Kenna Aviles-Betel, Zeina Ismail-Allouche, and Véronique Picard. "Healing and Rebalancing in the Aftermath of Colonial Violence: An Indigenous-Informed, Response-Based Approach." Genealogy 5, no. 3 (July 29, 2021): 69. http://dx.doi.org/10.3390/genealogy5030069.
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What is understood as “healing” is often culturally and socially embedded. One’s culture helps to define what it means to be well or unwell, and what it means to heal or recover. Sometimes, one’s culture sits in contrast to the mainstream, western scientific approach to health, often seen as the freedom from illness. A Métis worldview is holistic in itself, and it incorporates notions and practices of well-being that go beyond just being “illness or problem free”. Wellbeing is often directly linked to our relationship with the food that sustains us, to the various animal and plant worlds, to the elements, and to being in “right relationship” to the world and others. Dr. Catherine Richardson Kinewesquao presents an approach to healing which she refers to as transformative, energetic and spiritual. She draws from Cree teachings related to “mamatowisowin”, the life force inherent in all beings and the act of calling forth this energy into the healing process. This life force is connected to dignity, justice and care. Metaphorically, it can be talked about as being released or made available when an individual opens to discussing/facing fears and sorrows, distressing events and losses, and to finding a way to integrate them into their whole being. It is a form of energy transmutation, of becoming more emotionally fluid and liberated from the negativity of what is “acting upon them”. When energy is unblocked or released, particularly in the presence of a compassionate listener, the person may then have more energy for their chosen life projects. By using a response-based approach in the aftermath of violence and degradation, and by contextualizing events through exploratory conversations, one may transform stress into productive energy to fuel life, growth and action. Kinewesquao articulates the use of cultural processes for stress management and working with the natural world to enhance well-being. Ultimately, she makes a case that “positive social responses” (e.g., love, care, compassionate listening, support and cultural rituals) to one’s suffering can be some of the best healing medicines.
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de Wildt, Lars, and Stef Aupers. "Playing the Other: Role-playing religion in videogames." European Journal of Cultural Studies 22, no. 5-6 (August 30, 2018): 867–84. http://dx.doi.org/10.1177/1367549418790454.
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In contemporary ‘post-secular society’, videogames like Assassin’s Creed, BioShock Infinite or World of Warcraft are suffused with religious elements. Departing from a critique on studies perceiving such in-game representations as discriminatory forms of religious Othering, the main research question of this article is: how does role-playing the (non-)religious Other in games affect the worldview of players? The study is based on a qualitative analysis of in-depth interviews held with 20 international players from different (non-)religious backgrounds. Rather than seeing religion in games as representations of ‘Othering’, the analysis demonstrates that players from different (non-)religious beliefs take on different worldviews while role-playing the (non-)religious Other. Atheists relativize their own position, opening up to the logic of religious worldviews; Christians, Hindus and Muslims, in turn, compare traditions and may draw conclusions about the similarities underlying different world religions. Other players ‘slip into a secular mindset’, gradually turning towards the position of a ‘religious none’. It is concluded that playing the religious Other in videogames provides the opportunity to suspend (non-)religious worldviews and empathize with the (non-)religious Other. The relevance of these findings is related to broader sociological debates about ‘post-secular society’ and the alleged increase of religious fundamentalism, conflict and mutual Othering.
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Mortula, Maruf, Tarig Ali, Abdallah Bachir, Ahmed Elaksher, and Mohamed Abouleish. "Towards Monitoring of Nutrient Pollution in Coastal Lake Using Remote Sensing and Regression Analysis." Water 12, no. 7 (July 9, 2020): 1954. http://dx.doi.org/10.3390/w12071954.
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The last few decades have witnessed a tremendous increase in nutrient levels (phosphorus and nitrogen) in coastal water leading to excessive algal growth (Eutrophication). The presence of large amounts of algae turns the water’s color into green or red, in the case of algal blooms. Chlorophyll-a is often used as an indicator of algal biomass. Due to increased human activities surrounding Dubai creek, there have been eutrophication concerns given the levels of nutrients in that creek. This study aims to map chlorophyll-a in Dubai Creek from WorldView-2 imagery and explore the relationship between chlorophyll-a and other eutrophication indicators. A geometrically- and atmospherically-corrected WorldView-2 image and in-situ data have been utilized to map chlorophyll-a in the creek. A spectral model, developed from the WorldView-2 multispectral image to monitor Chlorophyll-a concentration, yielded 0.82 R2 with interpolated in-situ chlorophyll-a data. To address the time lag between the in-situ data and the image, Landsat 7 Enhanced Thematic Mapper Plus (ETM+) images were used to demonstrate the accuracy of the WorldView-2 model. The images, acquired on 20 May and 23 July 2012, were processed to extract chlorophyll-a band ratios (Band 4/Band 3) following the standard approach. Based on the availability, the 20 May image acquisition date is the closest to the middle of Quarter 2 (Q2) of the in-situ data (15 May). The 23 July 2012 image acquisition date is the closest to the WorldView-2 image date (24 July). Another model developed to highlight the relationship between spectral chlorophyll-a levels, and total nitrogen and orthophosphate levels, yielded 0.97 R2, which indicates high agreement. Furthermore, the generated models were found to be useful in mapping chlorophyll-a, total nitrogen, and orthophosphate, without the need for costly in-situ data acquisition efforts.
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Hansen, John. "Cree Elders’ Perspectives on Land-Based Education: A Case Study." Brock Education Journal 28, no. 1 (December 10, 2018): 74–91. http://dx.doi.org/10.26522/brocked.v28i1.783.
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This study deals with the notion that Indigenous peoples are concerned with preserving their communities, nations, cultural values, and educational traditions. Indigenous peoples have a land-based education system that emerges out of their own worldviews and perspectives, which need to be applied to research concerning Indigenous cultures. This work explores Indigenous land-based education through the perspectives of Cree Elders of Northern, Manitoba. Six Cree Elders were interviewed to explore the ideas and practices of land-based education. The article engages discussion of Indigenous land-based education stemming from Elders’ teachings of Indigenous knowledge, cultural values, identity, and vision. Informed by Cree Elders, this qualitative study articulates an Indigenous interpretation of land-based education. Research findings demonstrate that Indigenous land-based education can be used to promote well-being among Indigenous peoples in Canada. While the study is based on the Cree experience in Northern Manitoba, its message is significant to many other Indigenous and non-Indigenous communities. Drawing on the Elders’ teachings, policy recommendations are generated for advancing Indigenous land-based education
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Tronina, E. V. "SOME ASPECTS OF S. VANKOV’S WORLDVIEW (ON THE MATERIALS OF HIS MEMOIRS)." Bulletin of Udmurt University. Series History and Philology 29, no. 4 (August 25, 2019): 698–704. http://dx.doi.org/10.35634/2412-9534-2019-29-4-698-704.
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The article examines S.N. Vankov’s worldview and life creed based on his memoirs, revealing the motivation of his professional and social activities, his attitude to work, his concepts of homeland, power and society. Throughout the lifetime of memoirs’ author, the consistency of his life principles and beliefs is traced, regardless of the change of political power in Russia. The paper focuses on the worldview of the engineering and technical intelligentsia of the late 19th and first third of the 20th century, the brightest representatives of which include Semyon Nikolaevich Vankov. The issue acquires particular relevance in the context of cooperation between the so called old bourgeois specialists and Soviet authorities, and their participation in the industrialization of the country and the tutoring of a new generation of engineers and technical specialists.
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Heenkenda, Muditha, Stefan Maier, and Karen Joyce. "Estimating Mangrove Biophysical Variables Using WorldView-2 Satellite Data: Rapid Creek, Northern Territory, Australia." Journal of Imaging 2, no. 3 (September 8, 2016): 24. http://dx.doi.org/10.3390/jimaging2030024.
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Mohammed, Khaleel. "Between Creed and Qur’ān." American Journal of Islam and Society 29, no. 2 (April 1, 2012): 112–28. http://dx.doi.org/10.35632/ajis.v29i2.1209.
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Islam’s main document, the Qur’ān, is perceived as the foundation for thereligion’s creedal ideas. Throughout the ages, however, Qur’ānic exegesis(tafsīr), like its counterpart endeavors in other established religions, hasbecome subject to circularity. This means basically that while faith-basedscholars may declare that their exegeses are based upon reading scripturequa scripture, their interpretations are often conditioned by creedal constructsimposed upon the text. One such issue in Islam revolves around‘iṣmah, the concept of prophetic inerrancy.A prophet, in the Islamic worldview, is not simply someone who deliversGod’s message, but one who is also tasked with being an exemplar.Since the holder of such an office must have impeccable conduct,as well as proficiency in teaching and explaining what God wants for thefaith community, it might be assumed that a doctrine of prophetic inerrancywas a logical inevitability. There is a general agreement betweenSunnis and Shīʻahs—primarily by rational analysis—on the issue of theProphet (ṢAAS) being inerrant from major and minor sins. The conceptis not clearly spelled out in the Qur’ān, and based on their differences increedal perception, the two groups, while agreeing on a core idea, differ oncertain details ...
Dissertations / Theses on the topic "Cree worldview"
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Lwanga-Thomson, Amanda. "A juxtaposition of worldviews : how emerging regenerative frameworks can be enriched by Plains Cree ways of knowing." Thesis, University of British Columbia, 2016. http://hdl.handle.net/2429/56250.
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Proponents of regenerative design and development have attempted to adopt Indigenous philosophies and sacred teachings into their research and publications. Though well intentioned, merely using quotations from Indigenous people does not constitute a culturally sensitive approach to learning from Indigenous ways of knowing. Even though some founding theories draw on Indigenous ways of knowing, existing regenerative frameworks do not explicitly take a holistic approach to exploring the worldviews, values, processes and practices, which are the basis of Indigenous teachings. Without acknowledging how Indigenous knowledges were formed and how subsequent processes and practices have been shaped, regenerative researchers leave themselves in a position to be criticized for oversimplifying, tokenizing or romanticizing aspects of Indigenous ways of knowing by a-contextually attempting to adopt Indigenous teaching into their methodologies. A thorough and careful exploration of the intersecting worldviews, values, processes and practices between Indigenous ways of knowing and regenerative methodologies has not previously been undertaken. In this thesis I endeavour to answer the following questions. First, what commonalities or nuanced differences exist between the worldviews, values, processes and practices of Plains Cree and regenerative practitioners? Second, to what extent can emerging regenerative frameworks, be enriched by Plains Cree ways of knowing? In response to the research questions six recommendations were established which address the following topics:
1. Articulating the community’s worldview;
2. Planning for changing contexts;
3. Using human experiences to validate scientific data;
4. Maintaining balance through reciprocity;
5. Transforming interconnections into synergies; and
6. Looking beyond scientific and “professional” roles.
The lessons learned from this research will have the potential to reshape how practitioners and other community participants use regenerative tools and shift who participates in the regenerative process.Applied Science, Faculty of
Architecture and Landscape Architecture (SALA), School of
Graduate
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Napoleon, Art. "Key terms and concepts for exploring Nîhiyaw Tâpisinowin the Cree worldview." Thesis, 2014. http://hdl.handle.net/1828/5820.
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Through a review of literature and a qualitative inquiry of Cree language practitioners and knowledge keepers, this study explores traditional concepts related to Cree worldview specifically through the lens of nîhiyawîwin, the Cree language. Avoiding standard dictionary approaches to translations, it provides inside views and perspectives to provide broader translations of key terms related to Cree values and principles, Cree philosophy, Cree cosmology, Cree spirituality, and Cree ceremonialism. It argues the importance of providing connotative, denotative, implied meanings and etymology of key terms to broaden the understanding of nîhiyaw tâpisinowin and the need for an encyclopaedic approach to understanding these key terms. It explores the interrelatedness of nîhiyawîwin with nîhiyaw tâpisinowin and the need to recognize them both as part of a Cree holistic paradigm.Graduate
0290
0515
artnapoleon@yahoo.ca
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Kovach, Margaret. "Searching for arrowheads: an inquiry into approaches to indigenous research using a tribal methodology with a Nêhiýaw Kiskêýihtamowin worldview." Thesis, 2006. http://hdl.handle.net/1828/2272.
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Through a qualitative, interdisciplinary inquiry of six Indigenous scholars who had completed or were currently enrolled in Education. Social Work or Family Studies doctoral programs, this study explores Indigenous methodologies with a specific focus on methodologies flowing from a Nehiyaw Kiskeyihtamowin (Plains Cree knowledges). The study asked six scholars. four being of Cree ancestry, if they believed that there was a distinctive Indigenous methodological approach to research and if so what did it entail. Secondly, the study inquired into how Indigenous knowledges informed their research decisions and the applications of those decisions. Finally, given that each of these individuals were, or had been, enrolled in western doctoral programs this inquiry asks what were the challenges of using Indigenous methodologies based on an Indigenous worldview.
Findings from this study include an assertion of Indigenous methodologies and that this is a relational approach to research: that Indigenous methodologies flow from an Indigenous worldview while needing to be congruent with specific cultural ways and protocols of the differing nations; that Indigenous methodologies encompass an inclusive, broad range of knowing which demands a holistic interpretation of ethical considerations; and that Indigenous methodologies includes decolonizing theory and action. In terms of application, the six individuals of this study affirm that research decisions (e.g. research methods) need to be congruent with the respective cultural epistemologies. Through their research stories. they provide examples of how they achieved this congruency in their methodology. Further, the study illustrates significant factors, such as allies, in nurturing the advancement of this approach to research in western universities.
To inquire into this topic, an Indigenous methodology flowing from a Nehiyaw epistemology was used. This approach honours a relational worldview involving both the stories of the research participants as well as a reflective analysis of the researcher's experiences in relationship to kin, kith and community during this journey. To ensure congruency with Nehiyaw epistemology, internal and external efforts were made by the researcher involving her own preparations to undertake this research including adherence to cultural values and protocols. The findings of the research are presented in two manners. The primary presentation is through story which honours the interpretive, oral tradition of Nehiyaw culture. Secondly, to identify recommendations from this research, emergent themes were identified and thematically grouped.
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Findley, Angela J. "Analyzing multiple worldviews of forestry : local perceptions of the 1994 fires on the Wenatchee National Forest, Washington /." 1996. http://hdl.handle.net/1957/12749.
Full textBooks on the topic "Cree worldview"
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Findley, Angela J. Analyzing multiple worldviews of forestry: Local perceptions of the 1994 fires on the Wenatchee National Forest, Washington. 1996.
Find full textBook chapters on the topic "Cree worldview"
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Berkes, Fikret. "Cree Worldview “From the Inside”." In Sacred Ecology, 109–30. Routledge, 2017. http://dx.doi.org/10.4324/9781315114644-5.
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"Cree Worldview “From the Inside”." In Sacred Ecology, 119–38. Routledge, 2008. http://dx.doi.org/10.4324/9780203928950-11.
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